A Defense of Sundry Positions of the Congregational Way, Position 13
POSITION XIII.This Text is much inſiſted on, and weekly contributions for the Miniſter, grounded upon it.
Theſe Officers are to be maintained by contribution every Lords day, 1 Cor. 16.1.
You do not maintain all your Officers, Anſwer. not your Ruling Elders, though the Text, 1 Tim. 5.17. doth as cleerly hold out the maintenance, as the lawfulneſſe: The Apoſtles rule was not generall, but only in the Churches of Galatia and Achaia verſ. 1. nor perpetuall, for thoſe gatherings were to ceaſe when Paul came; nor for any Officers, qua Officers, but for the poor; not their own Church neither, but of the church of Jeruſalem, which was a ſingular and extraordinary caſe, &c.
We conceive you meet not with this Poſition (as you do not with ſome other) in ſcriptis, Reply. in our writings; for we ſhould then have been ſent to the Author in the margent; but in ſtead thereof, you ſalute us with theſe words, This text is much inſiſted on, &c. in diſcourſe we ſuppoſe betwixt ſome one and your ſelf; you ſhould have done well to have named the perſon, becauſe ſome of us have had conference with you about this matter, and it may be thought you intend us, but then you deal not fairly: for that Text hath been alledged by us, and more Texts with it, to prove another thing, viz. the raiſing and maintaining of a ſtock of money in the Church, out of which may be taken proportions for every good purpoſe; and ſo for the Miniſters maintenance, as need ſhall require; and our practice is ſutable hereto.
Now to give better ſatisfaction, both of our opinion and practice, we ſhall diſcover our preſent apprehenſions: thus,
1. We do apprehend tythes to be Jewiſh maintenance, See Jo. Selden of Tythes.becauſe they were ſettled upon the Levites, upon conſideration of having no inheritance amongſt their brethren, and were appointed together with offerings, Mal. 3.8. and had a particular reſpect to the Prieſthood; for the tythe of the Levites was to be tythed and given to the Prieſts, Nehem. 10.38.
2. Neither do we ſee ground for ſettled, ſlinted maintenance to laſt from yeere to yeer, if it muſt ariſe from the Church, and not come from the ſtate, as in ſome countries it doth; becauſe, if the Church muſt maintain the Miniſtery among them, as God bleſſed them (and a more equall rule then that, there can none be found;) then except they could ſettle Gods bleſſing, and make it to abide with men in an equall manner, without increaſe or decreaſe the maintenance may not be ſettled; and this alſo is an argument againſt tythes: There is a great inequality in tythes, and in all ſettled maintenance, if not unrighteouſneſſe; perſons whoſe eſtates ariſe from trading, and conſiſt in goods (not having any lands) in ſome places pay nothing to the Miniſtery out of duty, and ſo the countrey maintains the Miniſtery of the town, though many Chappels, perhaps, be robbed thereby, (we give inſtance in Mancheſter) whereas the towne is far more able to maintain their own Miniſtery, and the countries alſo round about them; and perſons who are much poorer in eſtate then others, but have larger lands then they, though others (leſſe in lands) can buy them twice or thrice over; yet pay more, becauſe of their lands then they: and if houſes be rated, or mens preſent eſtate valued, and maintenance ſetled in the juſt proportion; yet becauſe mens eſtates are like the Moon, in the increaſe ſome of them, and others of them like it in the decreaſe, it will ſoon grow unto an inequality again; Beſides, mens eſtates lie many times where their perſons inhabite not, neither can inhabite; and then their eſtates go to maintain a Miniſtery to which they do belong not, and they are ſo much the more diſabled in ſupporing the Miniſtery to which they do belong. And this ſetled viſible maintenance can be the maintenance but of peaceable times, when the Magiſtrate is a Chriſtian, and countenanceth Religion; for in the Apoſtles dayes, and afterwards for three hundred yeers together, while the ten Perſecutions laſted, there neither was, nor could be on foot any ſuch maintenance. But the Church treaſury duly kept up by contributions, according as God bleſſeth every man, will afford maintenance while the Church hath any thing, at all times; whether peaceable or troubleſome; whether the Magiſtatre be a Chriſtian or a Heathen.
3. This maintenance out of the ſtock of the Church, we think we ſee moſt warrant for from the new Teſtament, and as moſt probable we once diſputed it with you, and ſome other Brethren: but neither then, nor now, are we peremptory in it.
1. We conſidered how Chriſt and the Apoſtles were maintained in the work of the Miniſtery, and we finde that they had a Stock of monies, which came (partly at leaſt) by contribution, Luke 8.2, 3. and out of this ſtock was taken for the poor alſo, as from Joh. 13.29. appeares: ſee Junius(b)Junius Eccleſiaſt. pag. 1954.
2. We conſider what was done in the Apoſtles times, after Chriſt was taken from them, in the dayes of the firſt Chriſtian Church, Acts 2.45. & 4.35. there was a ſtock then, but raiſed after an extraordinary way, and yet by free contribution; they brought their whole eſtates, and put them into a common ſtock; which was but a temporary buſineſſe, and not aſtrictive unto all times. Now out of this common ſtock, the Apoſtles themſelves, and all others that had need were maintained; and the Apoſtles had at firſt the overſight of this ſtock.
3. After this, upon the occaſion mentioned, Acts 6.1. there were Deacons choſen, which had the overſight of the treaſure of this Church; for the Apoſtles gave themſelves to the Miniſtery of the Word, and to Prayer, Acts 6.4. and neither meddled with receiving, nor with diſpoſing of what was contributed: The Deacons took that burden from off them; ſo that now they received all, and diſpoſed of all:(c)Junius Eccleſ. p. 1954 if any brought their eſtate, they laid it down at the Deacons feet; and if any diſtribution was made, the Deacons made it; the Apoſtles meddled with nothing. So then the work was the ſame, which the Deacons managed, with that which the Apoſtles had before managed, only it was in other hands, the Deacons came into the Apoſtles place; hence it followes, that if the diſtribution was made as every one had need, when the Apoſtles had the overſight, and if themſelves had a ſhare, as their need required, and other labourers with them; then it was ſo afterwards, when the Deacons were intruſted in it; ſo then the Deacons Office was to receive into ſtock, and to take out, and diſpoſe as either the labourers, or poore Saints had need; and their Office was not to overſee the poor alone, as our Brother would ſuggeſt.(d)Junius Eccleſ. p. 1954 Deacons do diſtribute to the neceſſary uſes of the Church, viz. the ſuſtenance of the Miniſters of the Church.
4. This Office of the Deacon is not temporary, but perpetuall in the Church, as from 1 Tim. 3.8. appeares, and our Brethren do acknowledge it; therefore the work of receiving, and diſpoſing the treaſure of the Church is perpetuall, therefore there muſt be a conſtant ſtock, unto which the contributions muſt be brought, and out of which diſtribution muſt be made; therefore though contributing of whole eſtates laſted not, yet ſome other manner of contributing came in the room thereof; elſe the Deacons Office would fall to the ground for want of work; for they could not diſtribute out of nothing: Hence it is that a commandement comes forth from the Apoſtle, Rom. 12.13. to diſtribute to the neceſſity of the Saints; and Hebr. 13.16. to do good, and to communicate; and another commandement which reſpects the neceſſity of the Miniſters, Gal. 6.6. Let him that is taught in the Word, communicate to him that taught him in all good things; the word (though diverſly tranſlated in the Engliſh) is yet but one in the Greek, and ſignifieth to communicate.
5. But this comunicating or contributing, or diſtributing (for all theſe are one) to the neceſſity of Saints, and to the neceſſity of the Miniſters, which will be granted to be a perpetuall duty in all ages, doth not uphold the Deacons Office, except the Deacons do receive it; that ſo out of it they may diſpoſe portions of it, as need ſhal require; therefore to the Deacons this contribution muſt be brought: and we are induced the rather to think ſo, becauſe it is commanded under a word, which often ſignifies Church-communion; and the Apoſtles meaning may well be, that it ſhould be upon dayes when the Church meets in communion; and giving and receiving are actions of communion, Phil. 4.15. and therefore ſutable to ſuch meetings in communion; (in the interim, we would not be underſtood as though we meant to exclude all private diſtributing, or communicating to the neceſſities either of Saints or Miniſters, though we conceive publike contributions to be principally intended.) Hence it is, that Deacons are called foreign, 1 Cor. 12.28. which being interpreted, may import a perſon that receives ſome thing for another; and it may beare receiving of a juſt reward for another, and ſo a receiving not for the poor Saints alone, but a reward for the labourers alſo.*See Scap. Lex.
6. But how muſt the Deacons receive the Churches contribution? muſt they gather it from houſe to houſe? that would be an endleſſe toil, and diſhonourable alſo. Contribution or communication is called a ſacrifice, Heb. 13.16. Now ſacrifice was wont to be brought to the door of the Tabernacle, and it comes moſt freely, when it is thus brought; but when muſt it be brought? when the Church meets; and when meets the Church? conſtantly upon the Lords Day; therefore, theſe contributions muſt be brought upon the Lords Day; but upon which Lords days muſt this be done? upon thoſe only upon which there is occaſion of diſtributing ſomething? or at other times? ſurely at other times; elſe it might come to paſſe, that they might have nothing in depoſito, nothing in the ſtock: then many a perſon that needs can many times have nothing; for the caſe may be ſuch, that the need cannot tarry till the Lords Day come, and the perſon may be gone, that needs, before that time come; now there ought alwayes to be ſomething in readineſſe to ſupply needs in caſes of ſuch urgencie; therefore this contribution ought to be every Sabbath day: that as there may be daily occaſions of diſtributing, there may be conſtant ſupply in contributing. To prove this, we have alledged 1 Cor. 16.1, 2. and ſo far as we have made uſe of this Text, we conceive we have not wreſted it.
1. We confeſſe, that the occaſion of this inſtitution was collection for the poor Saints; and not their own poor Saints neither, but the poor Saints at Jeruſalem.
2. We confeſſe, that there are no other Churches mentioned upon whom this inſtitution was injoyned, but the Church at Corinth, and the Churches of Galatia, which our brother ſaith, was larger then England. Notwithſtanding, if we conſider ſeverall particulars of the Injunction, we may probably conjecture, that he had a further ſcope in the commandement, then the occaſion doth import.
1. He brings a great many of Churches, not to the doing of the duty alone, but to the ſame way of doing it; the Churches of Galatia, which were many; and that at Corinth; and there cannot be a reaſon rendered why all other Churches that were called to the duty, ſhould not be bound to the ſame manner of doing alſo, and ſo the Churches of Macedonia, and that at Rome will be brought under this Injunction; for they were called to the ſame work of relieving the Saints at Jeruſalem, as well as the Churches of Galatia and Corinth.*Rom. 15.26.27.
2. The Apoſtle bindes the performance of this contribution to the Lords Day in all theſe Churches, if he had had no ſcope to make this an Ordinance in all the Churches, he might have pitcht it upon ſome other day.
3. He ſaith, every firſt day of the week (that is, every Lords Day,) ſo it is tranſlated in the Geneva Bible, and ſo the Prepoſition foreign is often rendered, as Scapula obſerves, and give inſtances abundantly, foreign, is in every yeer, foreign, is every monethmonth, foreign, is every word, foreign is every perſon, foreign, is vicatim, foreign, is domeſticatim, foreign, is viritim, ſtreet by ſtreet, houſe by houſe, man by man; we have twice together the Prepoſition ſo taken, Acts 2. ult. foreign, day by day, foreign, houſe by houſe; now what reaſon can be rendered, why this contribution muſt be every Lords Day, in reference to the Church of Jeruſalem alone? for they might have given what they could have ſpared at once; or if it were a great deal that they were to give, they might have had the longer time allotted them, and yet have given it at once; or the richer and the abler might have given it at once, and the reſt at twice, or thrice, or four times; but they muſt give it Lords Day by Lords Day, without miſſing one Lords Day; this ſeems to hold forth, that Paul meant it for a ſtanding Ordinance, and that his ſcope was by weekly contributions, to raiſe a ſtock in the Churches, out of which might be taken, without gathering.
4. They are bound under this Injunction of firſt dayes contributions, without any time ſet them of ceaſing the ſame; for though our Brother ſay, thoſe gatherings were to ceaſe when Paul ſhould come, and alledge verſ. 2. for it, yet we finde no ſuch thing there; he ſaith, verſ. 2. That there may be no gatherings when I come, our Brother gives this interpretation, that collections may ceaſe when I come, but is not he guilty herein of corrupting the Text, more then we? for the true meaning is, that it may be in readineſſe when I come, and that there may not be need to gather for it when I come; for when it is in the ſtock already, there will be no need of gathering for it; and the Greek words are againſt his expoſition, but agree well with ours, foreign, which words are truly thus tranſlated, that not when I come, then gatherings be made, he is diverſe (I think) from Paul, in his expoſition of Pauls words, he would have gatherings then to ceaſe, Paul would not have them then to begin; for ſhould they then begin, there would be nothing in ſtock, and ſo nothing in readineſſe, when uſe ſhould be made thereof.
5. Conſider the manner of performing this act: every one muſt put apart ſomewhat, or lay by him; What? to keep it with him, and not part with it? not ſo: for he muſt treaſure it up, as the Greek carries it; or put it into the treaſury; What treaſurie? his own private treaſury? no; for then it needed not to have been upon the Lords Day, for any other day would have ſerved for ſuch a private act; and then there would have been gathering together what every man had put into his own private treaſury when Paul came; and this would have been unreadineſſe, which Paul labours to prevent; it was then the common treaſury which the Church had when they met, into which every one did put what he provided for ſuch a buſineſſe; thus a ſtock was raiſed in all theſe Churches by an every Sabbaths contribution.
But it will be ſaid ſtill, that this reſpecteth the poor Saints at Jeruſalem only.
But every Church hath, or may have poor Saints of her own; which way muſt they be relieved? muſt not they be provided for the ſame way, as the poor Saints of other Churches? What reaſon can be ſhewed that the poor of other Churches muſt be provided for by one way or rule, and the poor of their own Church by another way or rule? or, if there be any difference; do not a Churches own poor, rather require a weekly contribution for their reliefe, then the poor abroad of other Churches? therefore we ſaid, at the beginning, that we conceived the Apoſtle to have a further meaning then the occaſion did import.
Beſides, ſeeing there are Lords Dayes contributions throughout the yeer, in all the Belgick churches for the poor; upon what Scriptures do they bottome them, if not upon this? there is par ratio, like reaſon without all doubt, that look how the Apoſtle would have reliefe come in, to the Saints of Jeruſalem; ſo he would have it come in to the Saints of every Church that wants it; and that is by raiſing a ſtock in the Church for all good uſes by firſt dayes contributions.
But wherein doth this Stock or Treaſury of the Church reſpect Miniſters?
The ſtock raiſed by ſelling of eſtates, and laying them down at the Apoſtles feet, reſpecteth not the Saints alone, but the very Apoſtles; why then ſhould not the ſtock raiſed by an every Sabbaths contribution reſpect Miniſters? If we will take Chemnitius his opinion, (whoſe harmony upon the Goſpel is not a litle ſet by)(a)Chem. har. p. 182 period. hiſt. de anno Chriſt. 12. he tells us, the Doctors in Chriſts time, that preached, were maintained by contribution: he ſaith the treaſury into which Chriſt beheld many rich ones caſting in much, and the poor widow all her ſubſtance, was to maintain the Doctors; he alſo joynes the poor with the Doctors, and ſaith, that the Treaſury was for both uſes, ſee John 8.20. and compare it with Mark. 12.41.
Having given an account of our tenent and grounds whereupon built, and our conceptions upon 1 Cor. 16.1, 2. we need not frame any other Reply unto your Anſwer (Brother,) for the intelligent Reader will diſcern, what little truth in ſome things, and little ſubſtance in other things there is in what you have preſented in that matter; only, becauſe you charge us with unrighteouſneſſe, and partiality in point of our not maintaining our Ruling Elders, we ſhall clear our ſelves in a few words.
1. We conceive all Officers are to have ſome maintenance; the labourer is worthy of his hire; provided that he either require it, or the Church be able to give it.
2. We conceive that there is a difference in the works of Officers; ſome are greater, taking up the whole time and ſtrength of the Officers double work being put upon them, ruling and labouring in the Word and Doctrine; ſo there ſhould be difference in the maintenance of Officers, ſome ought to have more then others.
3. When the Church is not able to maintain her teaching Officers with an honourable maintenance; then if the ruling Officers and the Deacons will remit what ever reward from the Church their work calls for; 'tis no unrighteouſneſſe nor partiality in the Church to maintain the teaching Officers, and not the reſt; becauſe their works do not ſo require the whole man, but that they may have other Callings to help themſelves, by which means they may ſpare the Church in her poverty, in point of maintenance.
4. Your ſelf may do well to conſider whether the ruling Elders and the Deacons be maintained in the Presbyterian Churches; and if it be an error not to do it, it is good to pull out that beam out of your own eye, and then you may ſee the better to take it out of your brothers eye.